We've all been there. But what does Jewish tradition really say about the power and accessibility of prayer?
Devarim Rabbah, a collection of homiletic teachings on the Book of Deuteronomy, tackles this very question. It starts with the verse from Psalms, "But as for me, let my prayer come to You, Lord, at a time of favor" (Psalms 69:14). Seems straightforward, right? But the Rabbis, as they always do, dig a little deeper.
Rabbi Ḥanina bar Pappa asks Rabbi Shmuel bar Naḥman a pointed question: what's the real meaning behind that verse? Rabbi Shmuel responds with a powerful image: "The gates of prayer are sometimes open and sometimes locked, but the gates of repentance are always open."
Think about that for a second. Sometimes our prayers feel effective, like they're soaring straight to the heavens. Other times... not so much. But the path of teshuvah, repentance and return, is always available.
But where does this idea come from? Rabbi Shmuel draws a beautiful analogy: "Just as a ritual bath [a mikveh] is sometimes open and sometimes locked, so, the gates of prayer are sometimes open and sometimes locked. But just as the sea is always open, so, the hand of the Holy One blessed be He is always open to accept penitents." The mikveh, a source of ritual purity, isn't always accessible, but the vast, boundless sea? That's always there. Just as God's forgiveness is always available.
Now, Rav Anan offers a slightly different perspective. He argues that the gates of prayer are never locked! His proof text? "As is the Lord our God in all of our calling [korenu] to Him.” He equates "calling" with prayer, pointing to Isaiah 65:24: "It will be, before they call, I will answer." A comforting thought, isn't it? That God is always there, ready to respond.
Then Rabbi Ḥiyya Rabba adds another layer, quoting Psalms 27:14: “Put your hope in the Lord; be strong and let your heart take courage, and put your hope in the Lord.” His interpretation? “Pray, and pray again, and there will be a time when it will be granted to you.” Persistence in prayer matters. Keep knocking; the door will eventually open.
Devarim Rabbah concludes with a distinction between individual and communal prayer. David, a single person, asks for "a time of favor." But the prayer of the community, the tzibbur, is always heard. "As is the Lord our God in all of our calling to Him" – that "all" implies the collective power of prayer.
So, what do we take away from all this? Prayer is complex. Sometimes it feels easy, sometimes hard. Repentance is always an option. God is always listening. And the power of praying together as a community? That's undeniable.
Perhaps the key is simply to keep praying, keep hoping, and keep striving to create a world where those prayers are answered. What do you think?